Page 2
Then Moldy-forehead also got in with them. After they had gone along for a while they saw floating charcoal.? Part of them were lost there. After that they also came to where foam was floating. There · some of them were also lost.
After they had gone along for a while from that place they came to the edge of the sky and, standing near it, they counted the number of times it descended. After it had closed five times they passed under it, and the canoe was broken in halves. It was split in two. Then few were left, they say.
After they had gone on for a while longer they saw what looked like many stars. Those were the salmon inlets, they say. Then three, four, or five got off the canoe. Where the inlets were large ten got off. Then they came to where people stood at the mouth of the creek. After they had been there for a while they stood up and the people said “Ē'yo."! Then they made them ashamed, and they sat down. People kept saying “Ē'yo” to them.
Giên Qolq'A'lg.oda-i 1’siỹ L'a at qaL.'gas. WA stA đã'giũ qa+odi 1 Moldy-forehead
got in. stan ga'-igîñ ga-i l! qēxai'yañ wansū'ga. L! tlē’dji gu hā'-iluasi. 2 floating that they
they say. Them
part of
were de
stroyed. Ga'-ista sg.ol ga'-igíñ g.A'nsta î'sîñ qā'L!xasi. Ga'-igu í'sîn L! tlē’dji 3 Hoating
too them part of ha'-iluas.
4 were destroyed. Ga-istA đã qu'odi qẽsdjĩ ngoan g.A'nstA qa L!xas giến l 1giotg.a 5
after edges of sky ga'-isl l'q!o'g.ołdaga-i ! k!wa-i-î'ndas. L'q!õ'ułdale'iliya'-i L.ū 6 floated came together they counted.
when l' xē'txa L! Luqaga'-i L.ū Luwa'-i tal.djū' g.a q!oa'dasi. LA ga 7
they passed qlogadas. Giể'nhao taga'ogA%A7 WAnsũ'ga.
8 crushed.
few were left they say. G.e'ista qā'gîñ qa'+odiq!a'-idjig.aos q!aogA'ns gañā'ñ gi'na g.e'ida 9 Into from after
something was like [out of] gei L! qẽ'xas. Gia’og.ax.ig.atx.ia hao idja 7 WAnsũ'ga. Giển L! 10 i into they
they say. lg.u'nułxa at l! stansî'ñxa at 1! Le'iłxa g.ei q!aoxā'ñasi. G.a'og.aga-i 11 three persons with
four persons with five persons
got off.
The inlets vũ'Ansi giên L! Laa'}xa gei q'a'oxaũasi. Giên Q'ada-g.A'nLua-i 12 were large
into, [when] tla'gi l! ga'-islas la y.a hao l! idja'ñ wansū'ga. L! ga'-iyiñgîñ 13 mouth they
they
they say.
They [people] qaodi L! giaoxas giến L!A L! ey-da'gAũ. Giển L!A L! 14 they
they said e'yo" to.
them they [a while] kilg.e'idaxas giến L! ['a'ot!AolgaĨAS. Xa -idas hao L! Ä'+yodaga'ĩam 15 made ashamed they sat down.
People
kept saying by saying
e'yo too often ī
16 they say.
Page 3
name again. Then it returned to him. And, when it came to him he again told it his name. “Say · Îłdi'nī?,” said Îldi'nī to this child. And the child in turn said so. And again it said it right. Then, as it went away from him, it began repeating his name.
Îldi'nī, Îłdi'nī, Ildī'ni,” it began saying. While it was saying “ Îldi'nī” it entered the house. That time it did not forget the name.
And, even while opening the door, it kept repeating “ Îldi'nī.” The child said to its grandfather: “Grandfather, find Îldī'nī; grandfather, find Îldi'nī.” And it led its grandfather to the place from whence it had come. They came to where he floated. The wife was also with them. And, being at once much troubled at the sight of him, they quickly got into his canoe. They came in front of their house with him.
When they got out they wanted to take him up to the house quickly. Then he showed them his legs. He also showed them that he was unable to stand. He merely made signs with his fingers. He
1 da 1 q!ẽ'sgadan. WA'giến ha'osin la gui 1 staeolan. WA'giến forgot.
again
returned. 2 la ‘an l’qā'llas l.ū ha'osîn ki a'ñ laga ľsudai'an. • Îldi'nī hîn again
“Î/di'ni 3} sū,” hîn ana'ñ 'a'as ba'osîn Îldi'nī sudai'an. WA'giên ana'ñ [imp.] say,” like
again ildi'ni 4 a'as ha'osîn gîña'n
ha'osîn gîña'n sā'wani. . WAgiên ha'osîn 1 kîłyê'daiane. again said.
again
said it right. 5 Wa'l.ū ba'osîn la sta ľqā'-its-qalīyan | kiē' ľk!wi'dañîdan. again as it went away
began to repeat. 6 ! :"Îłdi'nī, Îłdi'nī, Îldī'nī,”: | hîn l' sū'-idan. Hawa'n “ Îldi'nī” hîn "Îłdi'ni, Î/di'nī,
Î/di'ni,"
it began to say.
“Îłdi'ni” like 7 l' sū'gandan na ga ľgatc!ai'an. Wa'l.ū L!ao gam kiē' da while it was saying house
Then, however, 8 qlē'sgadañan.
forgot. 9 WA'giên kliwē' l' da‘a'sltc!asi “ai'yan “Îldi'nī,” l' sū'dalte!aian:
opened right through
“Ildi'ni," went in saying: 10 “Tcîna'-i, Îłdi'ni qeiga'ña,” hîn a'nañ 'a'as tci'nañ sudai'an. “Grandfather, Îidi'ni find,”
child its grandfather said to. 11 WA'giến giế’stA l Ta'gan a 2 tcna lã P. “alqu'-idan. WA'giên
grand12 ga-î'ns go la 'an l'îslla'ā'wan. L’ dịã đ’sin la A} idjaon. WA'giến
they came. 13 na''aistagañan 1 Ik!wī'daslyua'n'was L.ū lā'gu'ē 1 xū'staliawan. as soon as [they saw they were much troubled
they got quickly. him]
[canoe] 14 WA'giên nē xetgu la da'ñał 1 'a'sgada'wan.
they arrived. 15 L' îst!ała' was giên hawi'dan
ga
ľ isde'ye da They got off
quickly 16 la gudamawan. WA'giến q!oolawũũ la 1 qềndawan. Gia'gathey wanted to do to him.
his legs
he showed to them. 17 ‘adõ' l’ êsga'si î'sîn la l’ qendā'wan. Hí'ñan “a-i la silî'silañgañan. he was unable
Only he made signs with his fingers.
Page 4
And, when the water was warm, she put a great deal of grease into it, and they set it before him. She also
She also gave him a spoon. This is how the ancient people did. And after he had drunk the broth she also set food before him. She let him eat grease with it. And after he was through eating she put another kind of food before him. When she saw that he ate his food as if he were well she gave him another kind of food.
And he [the husband] saw that he had become well, and he said to his wife: “ When the wind is fair we will go with him to the town.” It was evening. And they did not sleep during the night because they wanted to go to the town with him. But the chief slept soundly. And while he slept they put their things on the beach. They also launched their canoe. And they put their things into the canoe. They did not live far from the town. And when he awoke they told him they were going away with him.
1 ľLí'ñ'alaña‘wan. L.I'SL.ūan хао k!i'nASLAS L.ū tō “ē l qoa'nthey cooked. By and by liquid
when grease into she
[water] 2 dayũanan. WA'giến la .xetg" 1 tc!isa owane. WA'giến SLagu ision very much.
they put it.
spoon 3 la gultla'oscaian. AO LẠgLLũ xade' WAgaman. WA'giến him to how the ancient people were doing.
And 4 wa'L. “a xao l nilgi's L.ũ tãwẽ ision la xetg" 1 isdai'ani. Το after it broth he had done when the food too him
put. Grease drinking 5 XAn sân WAsuwe't la o tadaian. WA'giến 2 tagr's giên tao q'Alat
he finished when food
eating 6 han îsî'n la xetgu lîsdai'an. WA'giến da man la g" tãy là 1 before she put.
And
he some- ate
thing 7 qêns ał gîn tā'wa q!A'lat î'sîn la gra l'îsdai'an.
gave. 8 WA'giến daman 1 els la 1 qä ñan giến hơn dja’Am ] And well he became him she
his wife 9 sudai'an, “Tadja'o las L.ū Inaga'-i 'a la da'ñał tlala'ñ Lūqā'-idasan.”
will go by canoe." good 10 WA'giến sĩũiai_yAn. WA'giến gam ‘ā'lgua 1
ľqlasL'a'ñ'ūgañan it was evening.
in the night they were sleeping 11 la da'ñał Inaga'-i 'a Lūqā'-idē da 1 gudañā'wan a'ła. A'nañ
they wanted because. 12 i'l!agidas Llao qlayū'anan. WA'giến 1
t!ał L'ā'wē chief, however, slept much.
And
slept while
property 13 q!A'tagaña l'îsdā''wan. Luē'
îsî'n tcānga
A'ña ľîsdā''wan. on the beach
they put. The canoe into the sea theirs
they put. 14 WA'giên Lūgue gîn A'ña lîsdā''wan. Gam Inaga'-i sta
things they put.
from they 15 dji lãoaũa wan. WA'giến 1 ski?nas Lũ la doĨA? 1 Luqa -ida wasis lived far. And
they would go off by canoe 16 la gril s sudā''wan. him to they
said.
Page 5
And by and by his friends heard that he was a chief of the Stikine. In old times people did not go to other places. They fastened a feather to the end of a stick, and they raised it. If the feather was not moved by the wind they went out. Therefore his people did not learn about him quickly. But afterward they heard about him. And when he knew that his friends bad heard about him he sent down the songs for his friends. By and by, when they heard bis [songs], his friends were very glad. “Although I want to go to you, there is no
I am very well off. But there I was not happy. My friends, the women and men of the Fish-eggs, are very numerous. Then his friends ceased to be sad for him, because they knew he was happy. But his wife was married to another man, for they had thought that he was dead.
This is the end.
1
LI'SL.UAN WAʼgiên, Stak!A'n ał ta'olañ can li'l!adas lā'ña L! By and by
was chief
they 2 kî'ñgudañan. Gam L!ak!wā'nan ll.ū'LA'gui l! Luqā'-idangañan. heard. Not
in old
to any they started by canoe.
times places 3 Sq!à'ñ-kunē Ita'n'u L! kiū'lgudjîlgañan. WA'giến
L! feather they fastened.
they 4 kîłgudjîlgā'ñane. Gam Gam tanuē' x.ū'łk!wesîldansi L.ū
L. Ū hit!A'n L! lifted it.
Not the feather was moved by the wind when then they 5 Lūqā'-idañan. Aldji'ałū gamla ‘an hawī'dan L!u'nsadałañan. started out by canoe. Therefore
him for quickly they
knew. 6 WA'giến sile’t la L! kìmg"daũan. WA'giến 1 taolaũ ? kí ñgudans him they heard about.
And
friends 7 fan ľu'nsad elan Lū sā'lañē ta'olañ da XA'ndjut!ā'lane.
his friends
sent down. 8 WA'giên Lī'sl. Ūan lā L! gudā'ñan L.ū 1 ta'olañ gu'dañē layuā'nan:
by and by
his they
when his friends the minds were very good: 9 “Dala'ñ 'a di gutqa'o sk!iä'nan gam Lagu dala'ñ 'a di ē'tkîñē
although 10 qā''Añgañgañ. Di layuā'ngas. Ha'ol.n Lao gam di lā''Añgan. am very well off.
was happy. 11 Di ta'olañ Klā'was djadē' îsgiê'niła'ndjidē î'sîn qoanyuā'ngañ.” My Fish-eggs
are very many." 12 WA'giến ľ tawe' la ał gudanē' st!ē'gan 1 lās
“An
L! stopped his
their minds
were sick he
for they
happy 13 u'nsada“elan A'la. L'djā Llao rañ i'liña q!A'lat in‘ē’lan 1 k!õ'tals came to know because.
wife however
Page 6
woodpecker and said: “Mother, look at me.” Then she went out after him. He sat over the sea, the upper part of him being red. She smiled at her son, and when he came in he said: “ Mother, did I look well?” “Yes, chief, my son, the supernatural beings will not tire of looking at you."
Then he said: “Mother, I shall see you no more. I am going away from you. When I sit in front of Q!ana'ñ '' in the morning, there will be no breeze. No one can touch me. When the sky looks like my face as my father painted it there will be no wind. In me [i. e., in my days] people will get their food." 12 “Now, chief, my son, when you sit there in the morning I will send out feathers for you.”
Then he started off from his mother. His father also went off from her, and said: “I also am going away from you. Settle yourself at the head of the creek. I shall see you sometimes and I shall also see my son.” Then he, too, went off.
And at evening she called for her youngest uncle. She said to him: When you go fishing to-morrow wear a' new hat and have a new paddle.” And early next day they went fishing. Then she sat down at the end of the town with her knees together. And when she pulled up ber dress the wind blew out of the inlet. Every time she raised it higher more wind came. When she had raised it to a level with her knees a very strong wind blew. And she stretched her arm to the thread of life 13 of him only who wore the new hat, and she saved him, because his wife left something for her. That was Fine-weather woman," they say.
Then she took her mat and property and started into the woods up the bed of the creek. And she fixed herself there. And a trail ran over her.
She said that they tickled her by walking upon it, and she moved farther up. There she settled for good. When her son sits [over the ocean] in the morning, she lets small flakes of snow fall for [him]. Those are the feathers.
This is one of the most important of all Haida stories, telling as it does of the incarnation of the sky god, the highest deity anciently recognized by them. Sîñ, the name by which he is known, is the ordinary word for day as distinguished from night and from an entire period of twenty-four hours, which also is called “night;” but it seems to be more strictly applied to the sky above as it is illuminated by sunshine. Hence I have chosen to translate the word “Shining-heavens.” A similar conception is found among the Tsimshian of the neighboring mainland, where the sky god is known as Laxha'. It would be interesting to learn whether it also obtains among the related Tlingit of Alaska.
1 A stream flowing into the Pacific about 1} mile east of Kaisun.
2 I have not identified this bird with certainty, although the name is very much like that given me for the red-winged blackbird [Agelaius phæniceus Linn.]. 3 A common expression to indicate the excellence of carvings.
Yen xayî't are long, narrow clouds, probably stratus, said to indicate that there will be fair weather next day.
5 Devilfishes were usually employed to bait the hooks for halibut. To catch a halibut of supernatural character they secure a devilfish oî the same kind,
Page 7
bunch of feathers in the hair of one of their number, and he got in forward with a pole. Another went in and lay on his back in the stern. They poled along.
After they had gone along for a while they came to a village where a drum was sounding. A shaman was performing there. The glow [of the fire] shone out as far as the beach. Then they landed in front of the place, bow first, and the bow man got off to look.
When he got near [the shaman said]: “Now, the chief Supernatural-being-whokeeps-the-bow-off is going to get off.” He was made ashamed and went directly back.
And the next one got off to look. When he got near [the shaman said]: “Chief 'Hawk-holes is going to get off.” And he looked at himself. There was a blue hole in him. He became ashamed and went back.
The next one also got off to look. When he got near he heard the shaman say again: “Now the chief Supernatural-being-on-whom-thedaylight-rests is going to get off.” And he went back.
Then the next one got off. He [the shaman] said, as before: “Now the chief Supernatural-being-on-the-water-on-whom-is-sunshine is going to get off.”
And another one got off to look. When he got near [he said]: “Now the chief Supernatural-puffin-on-the-water* is going to get off.” He was also ashamed and went back.
And another got off. He [the shaman] said to him: “Now the chief Hawk-with-one-feather-sticking-out-of-the-water" is going to get off.” He looked at the shaman from near. He had a costume like his own. Then he also went back.
Still another got off. When he, too, got near [the shaman said]: "Now the chief Wearing-clouds-around-his-neck is going to get off.” And he, too, went back.
And another got off. When he came near [the shaman said]: “Now the chief Supernatural-being-with-the-big-eyes is going to get off." He remembered that he had been thus.
And yet another got off. When he, too, came near the door [the shaman said]: “Now the chief Supernatural-being-lying-on-his-backin-the-canoe is going to get off.”
Then he got on again, and the oldest got off to look. When he came near [the shaman said]: "Now the chief who owns the canoe, Supernatural-being-half-of-whose-words-are-raven, is going to get off.”
Then the eldest brother said: “Truly, we have become supernatural beings. Now, brothers, arrange yourselves in the canoe.” Then they took on board some boys who were playing about the town. They put them in a crack in the bottom of the canoe. And they pulled up grass growing at one end of the town for nests. They arranged it around themselves where they sat.
Page 8
Then they started round the west coast. When the one who had a pole slipped his hands along it, its surface became red. He alone pushed the canoe along with his staff.
As they floated along, when they found any feathers floating about, they put them into a small box. If they found flicker feathers floating about, they were particularly pleased and kept them.
Then they came to a town. A woman went about crying near it. They took her in with them. When this woman's husband came from fishing with a net [he thought] some man had his arms around his wife. Then he put burning coals on the arms about her.
But it was his wife who got up crying. 8 It was she who was going about crying, whom they took in.
Then they made a crack in the bottom of the canoe for her and put her hand into it, whereupon it ceased paining her. They made her their sister. They placed her above the bailing hole.
Then they came in front of Kaisun. And the woman at the head of Djū, Fine-weather-woman, came to them. [She said]:“Come near, my brothers, while I give you directions. The eldest brother in the middle will own the canoe. His name shall be ‘Supernatural-beinghalf-of-whose-words-are-Raven.'10 Part of the canoe shall be Eagle; part of it shall be Raven. Part of the dancing hats shall be black; part of them shall be white. The next one's name shall be “Supernatural-being-with-the-big-eyes.' The one next to him will be called · Hawk-hole. The next one will be called 'Supernatural-being-onwhom-the-daylight-rests. The next one will be called "Supernatural-being-on-the-water-on-whom-is-sunshine.' The next one will be called “Puffin-putting-his-head-out-of-the-water.' The next will be called “Wearing-clouds-around-his-neck. The next will be called 'Supernatural-being-lying-on-his-back-in-the-canoe. The next will be called "Supernatural-being-who-keeps-the-bow-off. He will give orders. Wherever you give people supernatural power he will push the canoe.
And the next younger brother will be called 'Hawk-withone-feather-sticking-out-of-the-water. And the sister sitting in the stern will be called Supernatural-woman-who-does-the-bailing.' Now, brothers, set yourselves in the canoe. Paddle to Stā'ngwai." It is he who paints up those who are going to be supernatural beings. He will paint you up.
Dance four short nights in your canoe. will be finished.” That was how she spoke of four years.
Immediately, he [Stā'ngwai] dressed them up. He dressed them up with dancing hats, dancing skirts, and puffins’-beak rattles. He · pulled a skin of cloud round the outside of the canoe. He arranged
them inside of it. Where they sat he arranged their nests. All was finished.
This is the end.
Page 9
Tc!ÍN QA-'IDJỘT
[Told by Richard of the Middle-Gîtî'ns] Beaver's store of food was plentiful. While he was away hunting Porcupine stole his food. But instead of going away he sat there. Then Beaver canie and asked him: Did you eat my food?”
And [he said]: “No, indeed; how can the food of supernatural beings be taken? You have supernatural power and I have supernatural power.”1 He told him he had stolen his food. Then they started to fight.
Beaver was going to seize him with his teeth, but when he threw himself at his face the spines struck him. After he had fought him for a while Beaver went to the place where his parents lived. He was all covered with spines.
Then his father called the people together. And the Beaver people came in a crowd. Then they went along to fight him. And at that time he used angry words to them. Now they pushed down his house upon him. They seized him. Then they took him to an island lying out at sea, upon which two trees stood.
And when he was almost starved he called upon the animals which were his friends. He called upon his father. He called upon all of his friends. It was in vain.
By and by something said to him: “Call upon Cold-weather. Call upon North-wind." He did not understand what the thing said to him [and'it continued]: “Sing North songs. Then you will be saved.” So he began singing: “X.unē' qā'sa x.unē', let the sky clear altogether, hū+n hūtn hūn hün." After that he sat on the rock and, after he had
sung “X.unisä' +, let it be cold weather; gaiyä'Lisä' +, let it be smooth on the water" for a while North weather set in. The wind accompanying it was strong. Then he began to sing for smooth water. And, when it became smooth, the surface of the sea froze. When the ice became thick his friends came and got him. But he was not able to walk.
Now after he had been taken into the house of his parents his father called all the Forest people. And he gave them food. In the house they asked him why they [the beavers] did this to him. And he said they did it to him because he ate Beaver's food. Then the Porcupine people started to war with the Beaver people. But they did not defeat the Beaver people. After they had fought for a while they stopped.
After that, while they were gathering food, they seized Beaver. The porcupines did. They were always plotting against him. Then
Page 10
One whose father was a chief made gambling sticks. And one day he sent out his father's slave to call any one who might choose to gamble. “Hū+” [he shouted].' He did the same thing every day.
One morning some one spread out gambling sticks. Only his hands were visible. The upper part of him was enveloped in clouds. And he [the chief's son] came and sat opposite him. After they had talked about what property they would stake they began gambling together, and he lost. Afterward he staked more. He continued to lose until he lost all of his father's property. Then be lost the slaves, and when those were all gone he staked the rear row of the town. That, too, went. And [he staked] the next row. That, too, was lost. There were five rows of houses in his father's town. And again be wagered
That was also lost. He lost all five rows of the town. Then he staked his father, mother, and sisters. And they were lost.
The people immediately made ready their canoes and got on board. It was foggy. Then they went off, and after a while the voices of the crowd became lost in the distance.”
And after he had gone about in the town for a while he began to push along with a pole a cedar beam owned by his father, and he got it down to the water. Then he used his gambling-stick bag for a pillow, put on his marten-skin blanket, and lay down upon it.
Now he floated about. Many nights passed over him. During all that time it was calm weather. By and by something said to him: “Your powerful grandfather asks you to come in." He looked in the direction of the sound. Nothing was to be seen. He saw only the ripples where it had gone down. He was floating against a two-headed kelp.
Then he again covered his face, and something spoke to him as before. Now he looked through the eyeholes in his marten-skin blanket. After he had looked for a while toward the place whence the voice proceeded a grebe'st beak came out and [the bird said] at the same time: “Your powerful grandfather asks you to come in.”
Then he took his gambling-stick bag, grasped the kelp head, and went down on it. It was a two-headed house pole on which he started down. He saw it when he passed into the water.
When he stood in front of the house his grandfather invited him inside: “Come in, grandchild. I have news, grandson, that you came floating about in search of me as soon as you had lost your father's
Page 11
town.” Then he entered, and he gave him food. He had fasted ever since he lost his father's town in gambling.
And when he was full [the man] said to him: “Break off a bunch of gambling-stick wood for me which [you will find] at a corner outside." He went out to it and broke some pieces off a bunch of sîn. Then he sent him to get something else, and he broke off yew wood. He also refused that. Then he said to him: “A bunch of it is by that corner.”
And after he had taken all sorts of sticks, he broke some limbs from a bunch of Raven's-berry bushes and handed them to him, and he said: “That is it.” Then [the man] made it into gambling sticks, and when he had finished them he touched two with coals. He put the figure of a sea otter on one and he put the figure of a young sea otter on the other. Then he had designs made on five large clam shells. They had figures of cumulus clouds. And he had five mats woven for him. He had these made for him to stake. He then said to him: “I will let
you float away
from here. When one night has passed you will be in front of the town, and you will go to the front of the town and sit there, ready to gamble with the one who won your property.” And he also gave him tobacco seeds. “When you begin to gamble, put the stick that has the figure of a sea otter upon your right shoulder. Put the one that has the figure of a young sea otter upon the left shoulder. Divide the tobacco seeds equally among those who come and sit on both sides of you to watch you. They might say that you do not play fair, but the tobacco seeds are so sweet that they will not say it.”
When he had finished giving him directions he brought out a small box, and he opened successively five boxes that were one inside of another. Then from the innermost one he brought out a hawk feather, put it into the corner of [the chief's son's] eye, and turned it round. And when he pulled it out, it was full of blood. Then he squeezed this off, washed it, and pushed it in again. After he had done the thing again it was clean, and he did the same thing to the one on he other side. And when that had also become clean he put it also into his mouth. Thence he pulled out dead lice that he had eaten. He pulled them out stuck to the hawk feather. His eyes had become full of blood from seeing his sister's bloody heel. That was why he lost.
And he again gave him directions: “When you gamble with him pick up the pile that has the longest smoke, and when you have almost lost pick up the one that has short smoke.”
He did so. When the man was opposite he took the one with the long smoke. During all that time he lost. After they had almost beaten him he took the pile with the light smoke. He took the djîl.'
At the time when he missed one of his father's slaves laughed at him.
“Hi hi hi hi hi, Sounding-gambling-sticks is beginning to lose
Page 12
la gia'gīgag. An.
Tc!aawu'nk!--:iña'-i A. Waigiê'nbao g.ei la qî'ntclaiyag. An gia'g.a L! gia g.ada'o g.ē'das g.ei A. Waigiê'nhao l' qagA'nda-liña's lā'g.a la qîntclai'yag. An. Gî'na g.aga'n l' st!ē'gas l’ xanā'g.a tca’olaiyag.An. Waigiê'n la g.ada'o g.ēts ga-i La gam lā'g.a qîñg.ā'ñag. Ani. L' qaga’ndag.a-i g.ada'o L! g.ētsgai'yāg. an. Wakliä'ł ū l' nawā's g.a la sg.ā'g.agī+gā'ñagîn.
G.ēt qa'odihao nā'nañ g.a la kîlqā'-idāg.ani. Nañ st!ē'igas g.ada'o la g.€'tsifũns nä'nAũ la su_dag.adaiyāg. An. Giên gi la ni'djiāAsi giến la g. An L! nãomagag. An. Hayl'ĩ la g. An L! k!ag.aog.An. Giểỉnhao 1 sg.]'ga L.ū la ga qi'ñq!õłdagañag.An xa-idg.a'-i la g. Aʼnsta sā'wag.An. Giên hơn XAM VA L! 1sdagudomxalag. An. Giển LA L! L.'x.idag. An.
Giểỉnhao g.a lo qa -itx.idia’si L. na'xAn aga'ũ VA LẮg.ölg.8L. Saiyag.An. L'nā'ng.a ka'ndclîłg.agia at sg.a-skū’djî la g. An L'g.õlg.aiyag. An
Giể Kĩwa'xAn ga qaqdal'xatclai'yag.An. Hai uiế?dhao la g.adao la giếtxida'g. An. Giên nañ stlē'gas la qaga'ndaiyag. An. Hao L aga'ñ la g. Algoē'L!xasg.oā'nañāgan. Hao Inaga'-i gia l' giē'tgadag. An. A'si gia'g.a-iya-i IA gi lãog.a L! da”g.öx.idag.ani. Giển sqao lãog.a qoa nag.ani. Giển L! stlē'ga g. Aʼnsta la l! L.g.a gi’naga-i ê'sîñ qoa'nag. An. Haó i l' g.iā'lag.An. A'hao l! xan l’g.ā'ñasgīda'-i ga Lū la gi nañ gīdagā'sag. An, la ê'sîñ xa'ngiañ l' qeā'īga-i la x.idā'g.an. Wak!iä'/hao la l! L.'g.agāñag.An. Lg.ē'txan l' kīîñā'gāg. An.
G.ēt qa'odihao sugūs xa'-idag.a-i ľL.'x.îtî'ng.asas la qeā'ñag. An. Sa'nl.ans kliäł l’ tāñāgā'ñag.An. L'nā'tg.alañ sklū’laiyag.An. LA L! L.'x.îtîng.oasas la qeā'ñ atxa'nhao nañ la at idjiga'-i gi nā'dalañ at la kiä'nañgañāg.An. Gaatxanhao tciga'nsgan la xā'xagātax.ida'g.An. Gwai'k!ia ê'sîñ g.ei la îsdagā'ñāg. Ani.
Ku'ng.a L! sg.agīlda'os L.ū'hao la at L! na'ñx.īsg.alañag.An. Ga'-istahao nā'dalañ aga'ñ la x.ī'da-îndaiyāg.an. Gañā'xanhao la la x.ī'da-îndaiyāg.an. Giến la la x.idng. wag. An. LA la tlā'lādāg.ā'wag. An. Giê'nhao djī'iña gut la sī'g.a la gā'yîñg.ā'wag. An. Qwai'ya-i la da'ñx.īdaslia'-i klia'og.a Lg.ałdai ya gu bao la la îsdag.ā'wag. An. Qa'odihao qwai la dañx.i'deslasi L.ū'hao la la da'ñl.x.îtg.āwag. an. A'hao L Inagwai'g.a g.wa'ul la qeā'ñāg. an. . G.āl qoan bao l' x.i'dag.agāg.An. Sg.ās-na-i ta'-ig.õ gia'wat!Als hao la qeā'ñāg.An. Ā'hao L g.ētgiā'ñxan l' sg.ā'g.a telīg. ea'lāg. An.
Asga'-ista la stī'huixas L.ū'hao sugūs xa-idag.a'-i l'L.'x.itîng.oasas la qeā'ñag. An. Wakliä'łhao nā'dalañ at la kiä'nañgāñāg. An, nañ la at īdiga'-i gī A. Gut ku'ng.asgañ. "Ła hao da'ñat î'sg.asga” la L! sū'dagāñag.An. Waigiênhao nañ da'og.ana gagwi'g.ag.An gam dā' +lskîdāg. Añ kiā'gua sg.u'nhao ľL'g.agāñag. An.
Î'sîñ 1 tcīga'ndaiyaiag. an. “La hao î'sg.asga,” han hao l' sūugā'ñag.An. Giê'nbao ľk!wai'g.alañ hayî'ñ la g.An q!Agā'ñag. An. G.ā'g.ēt
la L! L.'x.itîngā'wag.An. G.āl ya'ku hao la L!
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Tc!aawu'nk!" lived. They speared a white land otter with a bone spear. The creature that carried it away in him was sick here. Then he tried to cure him. Now he had given the following directions to his nephew: “Even if they push you away from the drum hung on the side toward the door, make motions with your head in that direction. It will still sound.” And he also thought, “I wonder what will sing for me.” In the front part of the house were always two persons with big bellies and black skins. These said to him as follows: • They know about it, great shaman. They will sing for you."
He began at once to act like a shaman. After he had danced round the fire for a while he pulled out the spear, and [the sick otter] stopped moaning. After he had again acted for a while he pushed it back into the same place. They were anxious to see him when he acted like a shaman, hence the house was full. They pushed him [his nephew] from the drum, and even then he used his head to beat it. The drum still sounded. At that time they said good things about him: “Telaawu'nk!", great shaman, Tc!aawu'nk!".” He now stopped performing.
Then they went to bed. He awoke in the night and tried to stretch himself. He pushed his feet against something that was near him. It was the crooked root of a tree. He felt large roots running in every direction. On the next day, when morning came, they again got up.
He looked toward the door. In the corners of the house on either side hung halibut hooks. One having the picture of a halibut had a halibut hanging down from it. One having the picture of a land otter on it had a red cod hanging down from it. They gave those [fish] to him to eat when they fed him. All the shamans around the ocean were in that house.
The next evening he again began performing. They gave him niany elk skins.
There was a big pile on the side near the door. Many boxes of grease also lay near it. After he had danced round the fire for a while he pulled out the spear. He pushed it in again. He pulled it out, and he stopped performing. He again put it in, and [the otter] again began to suffer.
During all that time he had the urine mixed with blue hellebore, which he had let decay together, hung by him in a water-tight basket. After he had performed for a while the great shamans that were around the house made fun of him. After he had gone round the fire for a while he was doubled up as he moved, and they imitated him near the fire. He then called for his power, and by its help stood upright. The people in the house made a great noise at this. He then again ran round the fire, took urine in the hollow of his hand, and, as he ran about, threw it at them. All the shamans around the ocean were nearly choked by the bad stench and said to him: “Don't, Tc!aawu'nk! You do not treat us well.” Large clams spurted water
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his master's wife, who was supposed to be dead, had married there. She and the town chief's son were in love with each other.
He then thought that his eyes deceived him, and he looked toward her again. After that he took the live coals and went in to his master. He did not speak plainly [being a foreigner]. And he said: “Stop your crying. She has married on the other side.” But his master whipped him.
He then went thither again. He saw that they were still playing with each other. And, when he again reported it to his master, he whipped him again. After this had happened four times [his master] came to believe what he said. He then related to his master all he had seen.
Now he [his master] went thither. He looked in. His wife, he saw, had in truth married some one there. They were playing with each other. They were laughing at each other.
He then went away. After he had kept watch for a while that evening he went over. He hid himself inside behind a post. And after they had sat up for a while they went to bed. When the people in the house snored he went to [the place where his wife and her lover were]. They were talking together. And, when they were asleep, he went away. Very early in the morning he was gone. He was away.
He was away. He was away. He was away. Some time after dark he came home. He felt happy. He looked at the box. Only dogfish were in it.
Next morning he was gone early. He broke knots into pieces. He scraped, greased, and polished them. That was why he was away. He then brought them home. He did not let any one see.
He alone knew about it. He ceased to cry. He sat about happy.
And in the evening he went over and hid himself in the house. Then all fell asleep. He went to the place where they were sleeping. When, after talking for a while, they slept he stretched his hand to the rectum of the man and drove a knot sliver into it. The man did not
And he did the same thing to the woman. She, however, moved and muttered. He then went away.
When day broke there was a noise of wailing in the town of Fallingforward. They said that the chief's son and his wife lay dead in the morning. But he felt happy. He at once washed his head in urine, oiled it, and put on Haida paint. The woman's love made her sick, and as soon as her husband put her into the box she went to the one with whom she was in love.
After the town had continued there for some time a certain person left it and went up the inlet. After he had traveled for a while he came to a narrow creek running amid water grasses. His name was L.'xakuns.
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They moved back again to the town of Sqē'na. After they had lived there for a while a woman of the Food-giving-town people became pregnant. She gave birth to a girl. And when spring returned some supernatural being came out of the ground and swal lowed [the people] together with their canoes. That was Cave-supernatural-being, ao they say.
Then'she, too, went to Skidegate creek. While they were going along by canoe it came after them. When it got near she threw her child, which had just begun to creep about, into its mouth. It then went under water, and they landed there. That is why the place is named “ Landing-of-many-canoes.
Then she and her husband went about crying. By and by, when day began to break, they fell asleep. Very early in the morning they heard a child cry. Then they looked where it cried. The child was creeping about on top of a whale floating in a woodland lake and crying. He then took away his child. She did right when she threw her child into the mouth of the supernatural being.
The child grew up as rapidly as a dog. Now they went over to Skidegate creek, and the girls walked along on shore. As she walked along she sang. They tried to stop her. She did not listen. . After she had gone along for a time the supernatural being came after them out of the woods with open mouth. She did not run away from it.
When it came near her, she seized it. The children found out that her finger nails were made of copper. She then tore it in pieces and threw it round about. “Even future people will see you lying about,” she said. She threw its head down. It is the one [rock] that they call “Chief." The Food-giving-town people were then glad because she had killed it.
After that they lived at Skidegate creek. They did not know that she had power within herself disproportionate to her size. She played for a while and brought in a salmon. She came in from playing on a board. All that time she looked at it. By and by the youngest of her brothers, who was full of mischief, ate her fish. And he laid a bright humpback in its place.
When she came in from playing she looked in the place. “My child, Taxē't,” 21 she said. She was sad on account of her salmon. She started it, that future people would be stingy. 22
After they had lived there for a while her eldest [brother] lay dead in the morning. On the next morning the next to the eldest lay dead. On the day after that another one was dead. This went on until seven had been found dead.
One night, while the youngest was in bed, his sister came and sat at his feet. He drew himself together. His sister felt for his buttocks. He was astonished. He then drew in his belly closer, and
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fishing. There she took salmon out of the net, strung them up, and cut them open.
She did the same thing again. The owners of the net picked up gravel and threw it seaward at the net [exclaiming:] “Sand-fleas? ' insides. » 29
One night when she swam out some one threw a stone at her. [The scoter] gave forth a dull sound and disappeared from sight. On the next day a woman lay there with a string of salmon.
After that some time passed. There was a certain man who had many elder brothers, all of whom were married. They fished at night. One after the other came home, and they roasted the salmon. They ate with their wives. He wanted to do the same thing, and he also married.
After he had brought home his wife he went fishing with them, and he came back in the night and roasted a salmon. When it was cooked he awoke their wives. “Come and eat,” he said to her [his own wife]. “Land otters eat at night” [she said], and she made her husband ashamed.
The next night he went to fish with them again. And when they came home they roasted another. When it was cooked, she kicked her husband in the back with her feet, but he said to his wife: “Land otters eat in the night.” He made her ashamed also.
They then built a house in the town. They had the front of it covered with feathers. When it was finished they called it Featherhouse. Afterward, although it stood back from the shore, the tide rose to it. When it got even with it it began to fall. They told each other that on account of that house they had almost had a flood. 30
One day, after they had been fishing, they came in. The wife of one of them lay with her back to the fire. A man had his arms around her. Then he cut his hand off. But it was his wife who got up crying. He did it by accident to her. 31
One autumn a person went to Falling-forward to fish for silver salmon. And at night his daughter fell asleep in the bow. He was afraid then to awaken his child and ran the bow into the clay. He, too, fell asleep. When he awoke in the morning he called to his child. His child was gone. He then saw the tracks of a black bear leading inland from the canoe.
At that time the town people became angry with the Black-bear people. They reared a large number of dogs, and they made many deadfalls.3? There was not a trail without its deadfall. Immediately they began to kill them.
After they had killed them in this way for a while the dogs started after the bears. One day the dogs started right from the houses after something. The people followed them. The bear climbed a tree standing near. Her two young ones were with her.
They then spanned their bows. When they were ready to shoot
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19 Probably means "perhaps it is a beak,” or “I wonder whether it is a beak.” This was Raven, the episode recounted having taken place among these people.
20 Or Greatest-cave-spirit.
21 The tā'xet is described as a small, bluish salmon. By some it was said to be the sockeye, but others thought it a different fish.
22 Nowadays stingy people are said to be so because she was.
23 A cliff standing back of Skedans. 24 The inner and smaller of the two islets in front of Skidegate.
25 Tā'xet's house was a sky mansion, whither all went who were killed in battle or murdered. This part of the myth has evidently been built up on the apparent identity of his name with that of the salmon .above referred to, but the former is from the Tlingit Ta hît, “Sleep house.” Just above Skidegate village and nearly opposite Tree island are two rocks, almost covered at high water. It is said that one who goes between these two will see Tā'set's trail.
26 Names belonging to the Food-giving-town people.
27 The Gîtî'ns’-servants, or Gîtîngi'djats, were a division of the Gîtî'ns of Skidegate of low social rank. They formerly occupied a village called Klil,“peninsula,” in Shingle bay, from which circumstance they came to have close relations with the Food-giving-town people.
28 See the story of He-who-travels-behind-us, note 6.
29 They repeat these words, at the same time throwing gravel at the net, in order to get many salmon. The word for “ insides,” which also means “manure,” is wa'dag.a-i, only used by the old people.
30 Because the house resembled, either in construction or name, one owned by a supernatural being.
31 His wife had her arms wrapped around herself, but he mistook them for those of a man; see the story of the Canoe People who wear Headdresses.
32 See the story of Tc!aawu'nk!a, note 2. 33 She was motioning them to take away the dogs and muzzle them. 34 That is, the man who went down to his house. 33 Or “Holder-of-the-days,” a mountain not far from Salmon-point. 36 The thunder-bird is a crest of the Raven clan.
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giến gi la kĩ ñgusg.asi, “Gisto Lưu TsudjgAm awiya kuda?lla.” Lũ'hao Lũ sim L! ['a'dagian giến L! qiāyā'nasi. GAn giona gut g.ałgā'gañAS. Giên wa sta î'sg.ogila-i Lū Gutkwā'ida g.a l! sg.a'-igayūanas. Sg.ā'na bao la kí'ldadjañ wansü'ga. L’k!otwā'lag.An.
Hao i ku'ndju.
Very likely this should be, when given at length, Gut-qwē'g.a-ga-xē’gans, “[House]-upon-which-the-clouds-thunder.” At any rate, the house of one of the town chiefs of Skedans was so called.
A Raven family of Kloo, descended from the Raven families of the west coast.
Big Low island. 21 Name of a cape. 22 An island.
23 Various sea creatures, whether fabulous or not I do not know. The Tc!a'g. An sq!agida-i are said to be long sea animals that roll themselves up and unroll on the water. 24 A creature resembling a porpoise, except that it has large dorsal fins.
These words are said to have signified that his wife was unfaithful to him. When this happened to a man he would be unlucky, perhaps losing his life in hunting or war.
26 A young sea otter. 27 Skincuttle bay. 28 Between Copper bay and Cumshewa point. 29 As chief of Skedans.
30 This bird burrows to lay its eggs, except in rocky places. It was much hunted by the Haida with torches.
31 A point at the eastern end of the larger Low island. 32 This creature is probably something like a chiton.
The “Old-woman-under-the-fire usually carried messages from men to the supernatural beings.
34 That is, the box in which his body was placed was supported by four posts.
36 The story-teller affirmed that, when he was young, children of other families did not want to play with him for the same reason.
36 One of the Skedans islands. See the story of Sacred-one-standing-and-moving, Stone-ribs, and Upward, note 35.
37 An exclamation of astonishment used when something happens suddenly.
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A STORY TOLD TO ACCOMPANY BEAR SONGS
[Told by Job Moody of the Witch people] A man began to set deadfalls. His son was always with him. Whenever he went out to see them he found that in some way or another they had got away from the deadfalls. And he now became angry. He became angry with himself because he could not get the black bears. Now he began fasting.
After eight nights had passed he became weak. In the ninth night bis son lay by him, and some time before daylight he pushed against his father with his feet. Then his father did not move, and he looked at his father. He was already dead.
He was already dead. He saw foam piled up in front of his mouth.
Now, although his father was dead, he went to see his father's deadfalls. There was one in the first deadfall he looked into. Then he pulled the bear out of the deadfall. He laid it face up to skin it. Now, when he took his knife the bear's body began to sing through him:
Chief, chief [that I am], be careful how you pull your grandfather around. Be careful how you pull around your grandfather as you sit beside him.
I am too much of a boy for you [i. e., too old]. Chief, chief [that I am]. After he had skinned it he looked at one [a deadfall] farther inland. One also lay in that. He pulled it out to skin it. Now he took his knife. [It then sang through him]:
Chief, chief [that I am], I am already far away. At the cliff, coming from my passage through the mountains,I hold up my
head grandly. Chief, chief [that I am], I am already far away from it. From my blue mountain I am now far away. On the island I travel, led about proudly. From it I am far away. Chief,
chief [that I am]. He started for one still farther inland. One was also in that. He pulled it out. When he laid his hand on his knife to skin it, that also sang through him:
Chief, chief [that I am], they say [that I have] green mountains. They say that I went into the creek I own which stretches its length afar. 3
Chief, chief [that I am]. His younger brother having disappeared, Marten traveled around
this island rapidly. He then heard people singing [these songs].
And he sent word back quickly. He said: “The human beings have already finished singing." He immediately turned his marten skin upside down and held his beating stick to dance for his younger
A STORY TOLD TO ACCOMPANY BEAR Songs
Nañ i'liña hao sqā'badax. idag.An. L' gi'tg.a i'liña la gi L.'dadjag. An. Việodhao 1 daot!aga'ĩgas klik lag.a sqa_baga-i lag.a Lguxx^n+ ga 1 sdagamas. Giểuhao uiế?dhao 1 st!exag.ia’lag. An. Giểỉnhao q!e. na'ñ hao l'stlē'xag. ia'lag. An tana'-i g.ado' la g.etsgia’si g.aga'n A. Uiế'dhao aga'ũ la g.e_idax.imag. An.
LA gi g.ā'la-i stā'nsîñxag.ea'lga-i L.ū l’qada'og.ā'xag. ia’lag. An. G.ā'la-i Laali'ñgisg.oa'nsîñgao g.ala'-i'g.a l' gi'tg.a la at tā'-idaiyag.an, giến sĩĩgaLan stA g.adji'imag.ela-i Lũ g.6'mg.aũ VA Lg.ada'ĩag. An. Giển gam 1 g.6 mg.a hildAg.A'ns giến xa'ĩgustA @ 1A qea magAn. L'g.o'ñg.a Ll.ū'xan klotwā'las. Xēłag.e'ista sqol q!a'-idjul!xadies Ja qea'nag.An.
Uiê'dbao g.o'ñg.añ klotulā'gas skliä'xan go'ng.añg.a sqabaga'-i la qîñgai'yag.Ani. Uiê'dhao sqā'ba la qênrā'gañas gia xan nañ gia qadag.adairyag. An. Việodhao saobagai geistA tỉna-i la daũ.stai yag.ani. Việodhao 1 L'stagu-i g. An AA'ĩagi la la lag.ag.'wag. An. Ciê'dbao sqawa'-i la g. An la qagī'ga-i L.ū tā'na-i k!o'da la g.ei sg.ala'ñL!xax.idaiyag. An. 1:1:“O'ho hâ hâlī'x. ia'â: | gū'stalasxa'n ła tci'nañ dañL. g.Ö'skinañ.
[you] pull around. language]
grandfather “Gū'stalasxa'n ka tcī'nañ g.eil.g.Ò'sginas,
[you] pull him around * Dañ gia dī g.axā' g.e'ida,:||:0 hâlī'īx.iēâ: | | :â hâlī'x.ias: |
[Â hâlī’x.ias was sometimes replaced by Suwayē'.] Uiế?dhao la la Lstagioga-i Lũ didAx.['stA lana sĩ LA Tea ñgag.ealag. An. La gia î'sîñ nañ L.'g.odi la ê'sîñ Listaga'-i g. An la dañi.stai'yag.AD. Uiế?dhao sqawa-i la g. An 1A g.agi gag. An. 1:"Â hâli'x.ias sâ'hâhaiyē,:|| :hân sta dī gai' xââgīwas: 1
am already far away Ldag.a'oxē'lagañ sta stals gu k A'ndjudala-i | râ hâli'x.ias: |
I hold up my head
greatly A'hao sta di q!aixā'gīwañ idag.a'o g.7'łg.ałg. A'ñ sta
blue A'hao sta di q!aixagi'wañ gwa-is gut | A'ndjudala-i ' :hâ sta di am far away
proudly q!aixā'giwañ: | | :hâlī'x.ias.: |
Hao îsîñ di’da nañ idja's g.a la qā'x. iagîł. La gia î'sîñ nañ ga q!adag.ā'di. La î'sîñ wa g.e'ista la dañL.'stALlxa. La î'sîñ L!staga'-i g. An sqawa'-i la qagi'ga-i L.ū la î' sîñ la g.ei sg.ala'nı!xa.
brother. And they now made the words of the songs we are singing. Then he acted as if he were choked. They then said: “Go and get the chief.” And they held him up. Marten was Black-bear's elder brother.
One fall both had been gathering salmon, and he said to Black-bear: “Younger brother, stand in the creek downstream. I will stand above in the creek. I will float down to you the bodies of those I kill.”
They did it at once, and his younger brother, Black-bear, went into the creek below and stood there. Now, as soon as Marten got into the creek above he floated one down, and his younger brother below threw it out.
He was at some distance from where they lived. After he had been
gone for some time he came in to his wife and children, and as he caressed his children he said: “Fresh salmon, my daughter, fresh salmon.” . Now, she went out to get them and saw nothing. Then she came in and said to her father: “Father, I saw nothing there." And he said to his daughter: “They lie just outside, my daughter." Now, she again went out. Again she could not find them. “Father, only gills [with entrails attached] lie outside.” “Those are the things, my daughter.” She then brought them in and roasted them. And he went opposite to where they were being cooked and said: “[Give me] the milt of a salmon.”5
He [the hunter] then went up to one farther inland. When he came in sight of it one also lay in that. He pulled it out. Now, when he took his knife they also sang through him:
Chief, chief [that I am], When the sun rises I start traveling about.
[Now] I am lying under the deadfall. Chief, chief [that I am]. When he had gone farther back he came to still another in a deadfall. He also pulled that out. When he took out his knife that also sang through him:
Chief, chief [that I am], my power is all taken away, My power is all taken away. Chief, chief [that I am], my power is all taken away,
My power is all taken away. Chief, chief [that I am]. After he had sung this song through he went still farther up. One lay in that also. He pulled it out. When he began to skin it it began to sing as before:
Chief, chief, whither did my great brother 6 wander proudly? My mind shakes as I go about. Chief, chief.
:Halix. iâ'â hâ â hâlix.iē': | Ldag.a'o-g. Añ g.ołg.a'lañ su g.anl.grā'ñ
hao x.iê'nłg. Ałdalan sū g.a A'ñg.a \ L.'gisli halix.iâ'â hâlisū'yē.
flowing along in a long they in
[L’daog.A'ng.a gaosg.oa'nañas giê'nhao asi gwai'ya-i g.ada'oxa K!ux.ugina'gits g.a'-idAỸ AỸ Wansu'ga. Giể'nhao Lgu Lga-i g.a XAn L! vā'-idag.a ga sū'diesi la guda'ñasi. Giê'nhao siłgia'ñ l' kî'ndgāñañ Wansu ga. Giên hạn 1 sĩ'wus “Xa'-i..a xã -idog.ai L'a sĩ'gaiya-i g.eiłgīdai'yagan.” Gañā'xanhao klux.ua'-i sa"gui a'ñg.a la klig.ā'g.eidasi giến t'a'sk!ia-i la sq'agiogAĩ WAnsä'gAm da'og.AnAũ gi sĩ gia g.An A. Giển uiêu sg.ala'ĩ ga t'all'ĩ suugAm L'gia”goylmas. Giểỉnhao ľx.ā'ldax.idasAñ wansü'ga. Giên han la L! sū'dag. Añ wansü'ga, “IL'ga-i la dao.” Giên g.ei IA L! sqatgia’+xA'mgwaũ.
K!ũox.u hao tân g.An k!wai'y A7 WAnsũ'ga. T'a'nutgāgas giế'nhao stừ 7xAn tĩ'na gi la haolxag.ogAỸ WAnsä'ga. Giển hơn tân la sū'dagañañ wansū'ga “Do'na-i tlā'x.ua la g.anl.a'-i g.a gia'gañas. Ła ê'sîñ sia' g.AnL.a'-i g.a gia'gañasi. Tcī'na-i ła L!da' hao dañ g.a k!õ'da ka dā'kx.unantlalda'asañ.”
Gañā'xan la g.etg.oa'si giên tān daog.anā'gas g.anl.a'-i g.a xē'da L. lagi giến gu la giagA'ĩgiagAỸ. Klux.ua'-i ê’sĩũ sa hit!AC.A'ng. AnL.a'-i g.ei la L. łagia' atxa'n l’ dā'll.łas giên l' daog. A'ng.a tlā'x.ua l’ k!atagî'lgañas.
Naxā'ñg.oas sta hao la idjā'ñañ wansū'ga. L' gaodji'iñagas sta djā'g. Añ at gitg.ala'ñ gu la qatc!a's giên gitg.ala'ñ g.a la k!ū'g.adies gu la sū'dagañag.an: “G.a'ol. hî'ñ djat łqên, gia'ol. łîn.” Uiê'dhao la la daogoa”ga giến gam gĩ na gut q'ga'gAũas. Giên 1 qatc?a’s giến xada'ñ gi la suuda'si: “Hā'da-i, gam gī'na gut qlałg. A'ñga.” Giên ban la ê'sîñ gi'tg. Añ sū'udas “Kia axa'nbao xā'g.odigani, djat lqên.” Uiê'dhao î'sîñ g.a la qā'x.uł. Î'sîñ gī la qî'nskiasi. "Hā'da-i, djixu'l sg.u nhao kiã xog.odiga.” “Hao idjin, djat luôn.” Giên la xã’SIAtc'asi giến kidjia'osi. Giên wa'g.alama-i xAngui la guādAsi giến hơn l'sī'wus “Ga-i g.e'ista qladjā'wa-i djat lqên.”]
Giên didAx.mostA lã'na g.a Cosâu la vao-13. La g. An la guatea'sgida-i L.ū la g.a îsîñ nañ L.'g.odi. La ê'sîñ la dañL.'sta uiệd la
g.An
î'sîñ sqā'wa-i la g.agi'ga-i L.ū la g.ei î'sîñ la sg.ala'nl!xa.
| :“Ha la ye he ha la hala'ñ ha lâ yâ hâ lâ hâ li ha :hâli'x.iesi: hali | :x.ie’sahalaũ: |:| Ha ha djigwi's hao qag.a-i stA ga hagũ'thao ł qa'sgut gīgiê'nbūs xē'txa di L.g.a'ogwas. Halâ'yi hē yē | :hâli'x.ias.: 1
Ga'-ista didax.ui' la qa-ila'-i gu í'sîñ nañ ga qā'dagadi. La ê'sîn la dañL.'sta. La g.An sqawa'-i la g.agi'ga-i L.ū î'sîñ la g.ei la sg.ala'nı!xa.
17137-No. 29--05 -7
When he went up from that place he came to where another was caught. He pulled it out. This was the seventh. When he again took his knife it began singing as before:
Chief, chief, tell me where he fell.? I do not know the place. Chief, chief,
chief. That day he took out ten black bears. But his father died of thirst. Ten black bears were taken in the dead falls, and each of these sang a song through the mouth of the human being. My informant, however, knew only seven of these.
The word for chief used here, Hali'x.ias, is supposed to be that employed by the Black-bear people or perhaps generally by the supernaiural beings. It is used as a refrain and often is repeated many more times than I have represented.
The black bears are supposed to have had a trail from one end of the Queen Charlotte islands to the other, and back of Tasoo harbor there was supposed to be a hole in the mountains through which they passed. 3 Referring to the episode narrated just below.
Explains the reference in the last song. The first part of this episode tells how Marten danced for his younger brother Black-bear, who was being killed in the deadfall, and sang the same songs that came out through the hunter; the remainder goes back farther to explain the words of the last songs. Either Black-bear left none of the salmon but the worthless parts for Marten to carry home or Marten ate them himself.
5 See the story of The-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3. The word translated “gills” [djixu'l] is supposed to be in the Marten language.
6 The bear's sister is supposed to sing this. * Probably also supposed to be sung by the bear's sister.
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I:!: “Ha ē+līx.ia : | hēlē : 1 | : di gut gildjiwa-i ga
my bravery, strength, etc., [repeated four times] qî'nx.it-bat!A'lgañ. :||: ha ē+lix.ia: |
[repeated five times] 1 : Di gut gi'ldjiwa-i ga qînx.it-hat!A'lgañ: | hâlix. iâsâwa-it My power is all taken away.
chief, | : hâlī'x.ias.: 1
chief. A'nis sg.ā'laña-i ga la sugi'ga-i Lū í'sîn didax.ui' la qa'-îł. LA g.a î'sîñ nañ L.'g.odi. La ê'sîñ la dañL.'sta.
La ê'sîñ la dañL.'sta. La la L.'stax.idia'-i L.ū ałgwa'nxan l' sg.ala'ñx.idi. : Halĩxia ha ha ha hả: | gidja'x.ui gi’hao di dã'ga qõonaiya-i
Chief, qaa'ndju+dal hē lē.
proudiy travels about Di q'a'ĨAlg.a g.a hildAũdaolgAũ. |: Halĩx.ia ha ha ha ha :|
while I go around is shaking.
[repeated three times] | :Hâli'xias.: 1
[recited] Ga'-ista ê'sîñ di'tgi la qa-ila'-i L.ū í'sîñ tān xan ga qladaga'dies. Giến la la do'ĩL.stas. LA da'ñat djī'guaga-g.eił. Î'sîñ la g.An sqawa'-i la g.agi'ga-i L.ū ałgwa'nxan l’sg.ala'ñx.idi. 1 :“Halix.iâsē ē: | gīdjax.ui'gi+kugwaiya da'og.o si'la-i ga'odiañ â Chief,
[did he] fall [repeated six or seven times] [where]
place [or is wanting] | :Halix.iâsē ē: :Hâlix.ias.: | Chief.
Chief [repeated four times,
[recited] voice falling at the end]
Tā'na-i La'ałao wa g.e'igi la illxai'yag. An. L'g.o'ng.a Lla qadao'k!otwā'lag.An.
Hao L g.e'idas.
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ashamed. Then it was reported that a woman said of us: What open place do they keep going out for, I wonder?”? We immediately prepared for war.
The people went then to the camps from Gū'dal. And after they had fished for some time the fish were dried. Then we went to war in four canoes. We started across from North island. We went against the Klawako people.
We pulled up our canoes at the mouth of the inlet. The next day we again went up the inlet. We went, went, went for a while and landed where there was a strong tidal current. In one [stream] there were plenty of dog salmon. After we had been there a while [we saw some broad sails coming from above. And it [the canoe] landed below the place where we had pulled up our canoes.
He [the owner] had his wife and two slaves. Then he got off and put on his cartridge box. And he passed up near the place where we were watching. After he had gone a slave killed dog salmon in the creek with stones. During all that time they talked Tlingit to one another. And they started a fire at the foot of a tree which stood near them.
By and by, when evening came, he came down. From afar he spoke Tlingit to them. Three persons presently came along behind him. When two reports were heard the people ran down. The slaves already had their hands in it [the canoe]. The gun box was untouched. There were five [guns] in it. Since he had come there he had lain down on his back and spoken in the Tlingit language. The roasted salmon was still stuck in the ground.10
Then they shot him from în front. And then he exclaimed: What people have done this to me? Save me. Then he [the assailant] shot him again with a pistol. A male slave, however, escaped into the woods. And when they ran down to his canoe there were cuts of whale in it. By that time they were speaking Kaigani" together. I then said to them: “Why did you, who are Haida, talk Tlingit? We would not have touched you.” Then she [his wife] said: “We did not think anything like this would happen.”
And when they got ready to start she said: “Those who came with us have a fire on the other side. They are Klawak people.” In the night we went over to them. And we landed near. We ran toward them. The fire there was large. And after we had gone toward it for a while we peeped over a log. They lay asleep around the fire.
Just before daybreak we ran upon them. Then we seized a man to enslave him. He resisted more fiercely than was expected. Then I shot him. He fell. Afterward he rose. When he ran they shot him again. After that he ran into the woods. We took all the property of the men. We took six slaves. Many, too, we killed.
Then we got into our canoes. We prepared to go. And we arrived over against Gasq°:13 In the night a south wind came suddenly upon
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two cylindrical objects, one covered with shining spots, the other black, saying “ I am you. That [also] is you.” He referred to something blue and slim that was walking around on the screens whose ends point toward each other in the rear of the house. And he said to him: “Lay this round [speckled] thing in the water, and after you have laid this black one in the water, bite off a part of each and spit it upon the rest."
But when he took them out he placed the black one in the water first and, biting off part of the speckled stone, spit it upon the rest, whereupon it bounded off. Because he did differently from the way he was told it came off. He now went back to the black one, bit a part of it off and spit it upon the rest, where it stuck. Then he bit off a part of the pebble with shiny points and spit it upon the rest. stuck to it. These were to be trees, they say."
When he put the second one into the water it stretched itself out. And the supernatural beings at once swam over to it from their places on the sea. In the same way Mainland' was finished and lay quite round on the water.
He floated first in front of this island [i. e., the Queen Charlotte islands], they say. And he shouted landward: “Gū's
'sga wag.elai'dx.an hā-7-7” [Tsimshian words meaning "Come along quickly "] [but he saw nothing]. Then [he shouted]: “Ha'la gudañā'ñ lg.ā'gîñ gwā'-ā-ā” [Haida equivalent of the preceding]. Some one came toward the water. Then he went toward Mainland. He called to them to hurry, [saying]
Hurry up in your minds,” but he saw nothing. He spoke in the Tsimshian tongue. Then one with an old-fashioned cape and a paddle oyer his shoulder came seaward. This is how he started it that the Mainland people would be industrious.
Pushing off again toward this country, he disembarked near the south end of the island. On a ledge a certain person was walking. Toward the woods, too, among fallen trees, walked another. Then he knocked him who was walking along the shore into the water. Yet he floated, face up. When he again knocked him in the same thing was repeated. He was unable to drown him. This was because the Ninstints people were going to practise witchcraft. And he who was walking among the trees had his face cut by the limbs. He did not wipe it. This was Greatest-crazy-one [Qonā'ñ-sg.ā'na], they say.
He then turned seaward and started for the Heiltsuk coast [ldjîñ].' As he walked along he came to a spring salmon that was jumping about and said to it: “Spring-salmon, strike me over the heart.” Then it turned toward him. It struck him. Just as he recovered from his insensibility it went into the sea. Then he built a stone wall close to the sea and behind it made another. When he told it to do the same thing again the spring salmon hit him, and, while he was on the ground, after jumping along for a while, it knocked over the
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full that it looked as if some one were shaking it. There were plenty of salmon in it, and in the lake very many sınall canoes were passing one another. Several points were red with cranberries. Lēn
Lēn 11 and women's songs
12 resounded. Then he pulled out the fish trap, folded it together, and laid it down at the edge of the lake. He rolled it up with the lake and house, put them under his arm, and pulled himself up into a tree that stood close by. They were not heavy for his arm.
He then came down and straightened them out. And he lighted a fire, ran back quickly, brought out a salmon, and cooked it hurriedly. He ate it quickly and put the fire out again. Then, sitting beside it, he cried.
As he sat there, without having wiped away his tears, they came in. “Well, why are you crying?” “I am crying because the fire went out some time ago.” They then talked to each other, and one of them said to him: “That is always the way with it.”
They then lighted the fire. One of them brought out a salmon from behind [the screens] and they cut it across, steamed, and ate it. After they had finished eating cranberries and the inside parts of a mountain goat they went to bed. The next morning, very early, after they had again eaten the three kinds of food, they took their gambling-stick bags upon their backs and went off.
He at once ran inside. He brought out a salmon, cooked it, and ate it with cranberries and the inside parts of a mountain goat. He then went in and pulled up the fish trap. He flattened it together with the house.
After he had laid them down he rolled the lake up with them and put all into his armpit. He pulled himself up into a tree standing beside the lake. Halfway up he sat down.
And after he had sat there for a while some one came. His house and lake were gone from their accustomed place. After he had looked about the place for some time he glanced up. Lo, he [Raven] sat .there with their property. Then he went back, and both came toward him. They went quickly to the tree. They began working upon it with their teeth. When it began to fall, he [Raven] went to another
When that, too, began to fall he sat down with his [burden] on one that stood near it. After he had gone ahead of them upon many trees in the same way they gave it up. They then traveled about for a long time, they say. After having had no place for a long time they found a lake and settled down in it.
Then, after he [Raven] had traveled around inland for a while, he came to a large open place. He unrolled the lake there. There it lay. He did not let the fish trap or the house go. He kept them to teach the Seaward [Mainland] people and the Shoreward [Queen Charlotte islands] people, they say.
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he said to the ghost: "Are you awake?” It got up for him, and he tied the dancing skirt upon it. He also put the rattle into its hand. And he said to it: “ Walk in front of the town. When you reach the middle wave the rattle in front of you toward the houses. A deep sleep will fall then upon them.”
Now it began to dance, they say. When it waved the rattle toward the town, just as he had told it to do, they began to mumble in their sleep. They had nightmares. He then went into the first house and, roughly pulling out a good-looking woman, lay there with her. And he entered the next one. There, too, he lay with somebody. As he went along doing this he entered his father's house, went to where his aunt slept, and lay with her.
And a certain old woman living in the house corner did not have a nightmare. She had been observing the chief's son in the cradle come out of himself. Then he went out again. After he had been away
for a while he came in and lay down to sleep in the cradle. He made the ghost lie down again.
The town people told one another in whispers that he had lain with his aunt, and his mother, Flood-tide-woman, as well. This went on for a while; then, all at once, there was an outbreak. Then they drove Flood-tide-woman away with abusive language. Her boy, too, they drove off with her with abusive words. She was the sister of Greatbreakers, 2 belonging to the Strait people, they say.
And they came along in this direction [i. e., toward Skidegate]. After they had come along for a while they found a young sea otter opposite the trail that runs across Rose Spit [G.oʻłgusta]. His mother then skinned it and sewed it together. Now she stretched it and, haying scraped it, laid it out to dry. When
When it was dried she made it into a blanket for her son. He was NAñkî'lsL.as-liña'-i," they say.
And after they had traveled for a while she stood with her child in front of her brother's house. By and by somebody put his head out.
Ah, Flood-tide-woman stands without.” “N-n-n, she has done as she always does [i. e., been unfaithful to her husband], and for that reason comes back again,” said her brother. And again he spoke: “ With her is a boy. Come, come, come, let her in." Then she came in with her son. And her brother's wife
gave
them something to eat. By and by he asked of her: “ Flood-tide-woman, what are you going to name the child ?" And she moved her hand over the back of her head. She scratched it [in embarrassment]. “Why, I am going to name your nephew Nañki'lslas-liña'-i." As she spoke she held back her words hesitatingly. “I tell you, name him differently, lest the supernatural beings who are afraid to think of him [the bearer of that name] hear that a common child is so called.”
While she was staying with her brother her child walked about. He banged the swinging door roughly. “Flood-tide-woman, stop that
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He now started off. By and by he came [back] and sat behind his father's house. “Father, please let me in.” They did not want him. “Father, please let me in. I will put grizzly bears upon you. I will put mountain goats upon you." He offered him all the mainland animals. “No, chief, my son, they might wake me up by walking over me.”
He then began to sing a certain song. He beat time by striking his head against the house. The house began to fall over. And at that time he nearly let him in, they say. And when he went away they snatched off from him the black bear and marten [skins] he wore.
That time he went away for a long period. By and by they saw him floating on the sea in front of the town in a hair-seal canoe. He wore his uncle's hat. On top of it the foam was swirling around as he floated. As soon as they saw he had become changed in some unknown manner the town people all entered Qîñgi's house. And after they had talked over what they should do for a while he dressed himself up. The town people put themselves between the joints of his tall hat. After Nañkî'lsias had remained there a while the sea water continued to increase. And Qingi, too, grew up. Then he became angry and broke the hat by pulling it downward. Half the people of his town were lost.
After he had been gone for a while he came and stopped in front of the town. NAñkî'lsias is in front on a canoe.” And his father said: “Go and get him that I may see his face.” They then spread out mats, and his comrades came in and sat there. His father continually gave him food. His father was glad to see him.
After food had been given out for a long time and evening was come, his father sat down near the door. By and by he said: “My son, chief's child, let one of your companions tell me a story." He then asked the one who sat next to him: “Don't you know a story?”? 41 “No," they all said, and he turned in the other direction also. “Don't you know one story?" No; we do not.” He then said to his father: “They do not know any stories.” And his father, Qiñgi, said, “It!ē'i, let one of your companions relate to me “Raven traveling, by which he made Nañkî'Islas so ashamed that he hung his head.
By and by, lo, a small, dark person, who sat on the right side, threw himself backward where he sat. “Ya-yā'-7-7-7-7-7, the village of the master of stories, Qîñgi.” When he said this the people in the house were [startled], as if something were thrown down violently. “Yayā'-7-7-7-7-7, the supernatural beings came to look at a ten-jointed Iqeā'ma growing in front of the village of the master of stories, Qîñgi. There they were destroyed.” “Ya-yā'-7-7-7-7-7, the supernatural beings came and looked at a rainbow 43 [a story name] moving up and down in front of the village of the master of stories, Qîñgi. There they were destroyed [said the next].” “Ya-yā'-7-7-7-7-7, the super
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his club. Then he threw him down into the latrine. And after he had lain there a while he spoke up out of it.66 Then he took him out and pounded him up again. He even pounded up his bones. And he went down to the beach at low tide and rolled a big rock over upon him.
[End of so-called “old man's story” and beginning of " young man's” part 67] Then he was nearly covered by the tide. And he changed himself in different ways. By and by, when only his beak showed above water, his ten supernatural helpers came to him. Then they rolled the rock off from him, and he drifted away. The first to smell him among his supernatural helpers was a Tlingit, who wore a bone in his nose [like the shamans, After he had drifted away for a while, some people came along in
Why does the chief float about upon the water?" And when they got within a short distance he said: “He has a hard time for going after a woman.”
And after he had drifted about a while longer, a black whale came along blowing. And he thought, “I wish it would swallow me.” And, as he wished, it swallowed him. Then he ate up its insides. After he had eaten all he thought: “I wish it would drift ashore with me in front of a town." And in front of a town it drifted ashore with him.
After they had spent some time in cutting it up, they cut a hole through right where he was, and he flew out. Then he flew straight up. And he turned down at the end of the town, pulled off the skin of an old man living there, threw away his bones, went into his skin, and lived in his place instead of him. By and by they asked him about the something that came out of the whale's belly. Then he said: “When something similar happened a long time ago they fled from each other in fear.” At once they fled from each other in fear. And afterward he ate the whale they were bringing up. This was why he had changed himself.
[Told by Tom Stevens, chief of Those-born-at-House-Point.] And one time he had Hair-seal as his wife. Then they had a child. And one day he went after firewood with him.
His son was fat, and, pleased at the sight of him, he wanted to eat him. Then he said to him: “I am within a little of eating you.
And after they had come home, and had got through eating, he said to his mother: “ Ha ha+, mama, my father said to me: “I am within a little of eating you.?” And Raven said: “Stop the child.” He made him ashamed. After that he devoured him. 68
[Continued by the Chief of Kloo.] And after he had traveled about a while from that place he came to another town. And he was eating the leavings cut off of the salmon they brought in. By and by some of the milt 69 hung out of his